Thursday, March 30, 2017

A Symbol Of Trust

Kahane on the Parsha
Rabbi Meir Kahane- Parshat VaYikra

"And a soul who brings a minchah sacrifice to G-d..." (Leviticus 2:1). On this verse, the Rabbis ask "Why does the Torah alter its language and use the word 'soul' [instead of man’]? G-d said, 'Who ordinarily brings a minchah? A poor person. When he brings a minchah, I consider it as if he offered his soul to Me'" (Menachot 104b).

The minchah sacrifice, brought by a poor person, symbolizes dedication and subjugation. That's why it cannot contain chametz (Leviticus 2:11) since chametz symbolizes arrogance.
The minchah, though, also symbolizes faith that G-d will give man what he lacks. That's why the Rabbis called the afternoon prayer - recited when the sun is setting and the world begins to grow dark - Tefillat Minchah. Precisely when the situation appears dark and likely to darken further, a person must have faith and pray - and if he does, G-d will help. That's why the Rabbis declared that "a person should always be careful to pray Minchah because the prophet Elijah doesn't answer any prayer save this one" (Berachot 6b).

Incidentally, this understanding of the words "soul" and "minchah" explains why G-d exiled Jacob and his progeny to Egypt. For when Jacob heard that his brother Esau was coming to kill him, he sent him a present - a minchah (Genesis 32:13). In other words, instead of relying on G-d and placing his faith in Him, Jacob placed his faith in the goodwill of Esau. He took the Minchah - which symbolizes faith in G-d - and sent it to Esau.

The Torah alludes to this sin when it refers to the descent of Jacob and his progeny to Egypt as the descent of 70 "souls" (Exodus 1:5). "Soul" ordinarily symbolizes someone who has complete faith, someone who brings a minchah sacrifice. Since Jacob did not exhibit complete faith, he and his family were sent into exile in Egypt, and the Torah reminds us of his sin by using the word "soul" in this context.
Peirush HaMaccabee
Shabbat Shalom!

If you are interested in reading more Divrei Torah from Rabbi Meir and Binyamin Kahane HY"D, you can purchase the book at both of the following two links:
Anyone reading this Rabbi Meir Kahane article and is not on my personal list to receive the weekly articles written by Rabbi Kahane and would like to be, please contact me at

To view articles written by Rabbi Meir Kahane and Rabbi Binyamin Kahane go to blog:

 To view Rabbi Meir Kahane site of You Tubes, Videos. CDs posted by Michael Miller go to: Or Haraayon אור הרעיון Jewish Idea הרעיון היהודי    link:

Facebook Links:  Michael ben-Ari- Jewish Strength:

Barbara Ginsberg –

Monday, March 27, 2017


 “Beyond Words” is a seven volume collection of Rabbi Meir Kahane’s writings  from 1960 – 1990 that originally appeared in The Jewish Press, other serial publications, and his privately-published works.
“Beyond Words” also includes a number of extra features:
Chronology of Rabbi Kahane's life.

“Beyond Words” now can be bought at  On the search line, type…  Beyond Words Kahane.

Beyond Words
Volume 4

For years we have been told by donkeys of various leadership levels that the fate of Israel is dependent in great measure on Jewish groups and support in the United States. And the name of AIPAC (American Israel Public Affairs Committee) always led all the rest. For this was the mysterious, powerful (all-powerful?) Israel lobby that both anti-Semites and Jews spoke of in terms of supernatural powers. Who can tell the wonders of AIPAC? It controlled Congress (and let us overlook a few minor defeats such as F-15 planes and AWACs to Arabis). It helped determine U.S. foreign policy in the Middle East. Indeed, it was one of the basic reasons against Jewish aliyah, for if AIPAC and friends went to Israel, who would be here to save the Jewish state…?

And then Tom Dine and AIPAC announced that they supported Reagan over Begin – and in the name of good Israel-American relations. And AIPAC walked in the path of not a few other major Jewish organizations. And the Israel lobby was suddenly no longer the comfortable salon it had always been.

Let the donkeys learn two lessons from this.

One: Israel has no need of “lobbies,” but of a home. Jews in the United States will not save Israel. Jews who do G-d’s will and leave the accursed Exile, will.

Two: The lobbies have lost their alleged strength and they, themselves, know it. A strong President can blow away the Israel lobby and its corridors. The American people and Congress are turning on Israel, and the impotency of AIPAC and all the other illusions will be clearly seen.

Three: They themselves know it, and that is why they not only shrink from battle but leap to support the programs that are disastrous for Israel. Its fear of anti-Semitism growing out of a conflict between Israel and America is greater than its support for Israel. Because of this, it will move to pressure Israel to be more “moderate” and “flexible.” It will pretend to love Israel to the death and only oppose Begin. But the truth is, it lives in horror of anti-Semitism and will sacrifice Israel to try and avert it. Let AIPAC and all the others become Jewish.
October 1st, 1982
Anyone reading this Rabbi Meir Kahane article and is not on my personal list to receive the weekly articles written by Rabbi Kahane and would like to be, please contact me at

To view articles written by Rabbi Meir Kahane and Rabbi Binyamin Kahane go to blog:

 To view Rabbi Meir Kahane site of You Tubes, Videos. CDs posted by Michael Miller go to: Or Haraayon אור הרעיון Jewish Idea הרעיון היהודי    link:

Facebook Links:  Michael ben-Ari- Jewish Strength:
Barbara Ginsberg –

Thursday, March 23, 2017

Arrogance of Ignorance - 1989

The magazine of the Authentic Jewish Idea
March-April 1989   Adar-Nissan 5749

Arrogance of Ignorance

In day days when men were humble enough to know what they were – and what they were not; what they knew – and what they did not, the ignoramus knew his place.  Whatever arrogance existed was the province of those who were, at least, nominally scholars.  And so, while ignorance and arrogance are both attributes to be shunned, their separation was at least a small favor for which to be grateful.  But, times have changed and we are today, victims of the ultimate curse – the arrogance of ignorance.  The unabashed and haughty readiness to display one’s abysmal and absurd ignorance before people and congregation is the symbol of our wretched times.

The latest exhibitionist of sheer nescience is one Yitzhak Ro’eh, a leftist writer for the Histadrut Daily Davar.  What prompted his latest outburst of superficiality was anger.  Mr. Ro’eh is angry.

And why is Mr. Ro’eh angry?  Because, following an attempt by four Arab terrorists to infiltrate into Israel and murder Jews, the Israeli Army superbly met them and eliminated all of them. And then – and this is what causes the blood to rise in Mr. Ro’eh’s head – and then, photographers were allowed to snap photos of the dead terrorists who had sought to murder Jews. 

“Gevald!” shouts Mr. Ro’eh who – as we will soon see, is a very moral person.  What an outrage against decency and morality to rejoice and exhibit the bodies of four people who attempted to murder Jews and were killed by the Jewish army.  Or in his words:

“Every person and his own associations.  When I saw the large color photos of the four terrorists who were eliminated in Lebanon, the following line from the Passover Hagada, began to ring in my ear: ‘The work of my hands are drowning in the sea and you sing?’”

And Mr. Ro’eh then spends the next four paragraphs detailing all the things that were outrageous about those photographs, and concludes:  “All this adds up to a growing insensitivity, a deepening dulling of the senses… The one who wrote ‘do not rejoice when your enemy falls,’ would, probably, agree with me:  When your enemy falls do not be photographed with him.

One hardly knows where to begin to plough through this trash heap of utterly foul ignorance and arrogance.  But we shall try.  To begin with, the words, “the work of My hands are drowning in the sea…” do not appear anywhere in the Hagada but are to be found in the Babylonian Talmud (Megila 10b and Sanhedrin 39b), an area of Jewish knowledge that remains for Ro’eh the ignoramus, a dark, exotic, virgin area, untouched by him or his study.  Indeed the utter superficiality of the man leads one to wonder whether, when he writes “the one who wrote ‘do not rejoice,’ etc…,”  does he really know who did write it.
In any event, one more thought before disposing of the arrogant ignoramus.  I am always impressed by the intellectual fraud that is an inevitable part of all the secular haters of Judaism of observant Jews.  They are blessed with an amazing ability to selectively choose what they wish from the very same books of Judaism that are filled with verses, sayings, concepts and laws that run counter to the most basic things in which they believe.  The very same religious books they despise for “racism,” “cruelty,” “barbarity” and “obscurantism,” suddenly become proper repositories of truth when they spy in them a thing that apparently agrees with their own warped concepts.  Intellectual honesty was never the strong suit of the schizophrenic secularists, leftists and Hellenists who lack the courage to entirely drop the Jewishness they so desperately despise.

In any event, back to Mr. Ro’eh, so that we can dispose of him before the same people and congregation in whose presence he so arrogantly displayed his naked ignorance.  The need to do this is compounded a thousand times over by the fact that the ignoramus Ro’eh is joined not only by so many semi-ignorant others, but worst of all – by so many tortured Moderdox types who cannot bear to accept the stark truth of authentic Jewish values

As always, the Ro’ehs (and others) of the world selectively and very partially quote the Talmud.  The selection they bring down really begins with R. Yeshoshua ben Levi starting his lecture on Megilat Esther with the verse “As the L-rd rejoiced over you (“sas”) to do you good, so the L-rd will rejoice over you (“yasis”) to cause you to perish.” (Dvarim 28).  And the Talmud asks: Does the Almighty then rejoice over the fall of the wicked?  And to prove that he does not rejoice, the story of the angels asking to sing praise is brought.  And this is where Ro’eh, the ignoramus, stops.  But there is more.  The Talmud continues with answers as follows:

“Rabbi Elazar said:  it is true that He does not rejoice, but he causes others to rejoice.”

Ah, what a difference.  And a clear answer to the obvious question:  If G-d does not want us to rejoice and praise Him when our enemy falls why in the world does it say:  “Then Moses and the children of Israel sing this song unto the L-rd…?” (Shmot15) 

And a clear answer to why the rabbis say:  (Mechilta, B’shalach, II):  “The L-rd shall perform for you miracles and glories and you will stand and do nothing?  Said Israel unto Moses: What are we to do?  Said he unto them:  You will glorify and praise and give song and glory and greatness to the One to whom wars belong.”

Of course the Almighty, the totality of compassion, the Father of all, grieves for His children – all of them.  He does not sing.  His angels, who are not of this world, do not sing.  But the Jews do.  Not only are they allowed to, they are commanded to… For the very same reason that the very same Almighty, though He does not sing, does destroy the work of His hands because they are evil.

Yes, of course He grieves.  He grieves that those who were made in His image have so perverted and destroyed the greatness of that image.  That those who were made in the image of good, were so evil.  And so, He grieves for the perversion of His purpose in making the world, for His works that have so gone astray.  And in His grief He does not have pity:  He destroys them: He knows that evil and He cannot share the same world, as our rabbis say:  “As long as the wicked rule in the world, the Holy One Blessed be He, so to speak, cannot sit on His throne.” (Yalkut Tehilim, Chapter 47).

And so, because the arrogance of the enemy of the Jewish people, their brazen persecution of the people of G-d with no fear of G-d, is the very essence of Hillul Hashem, the Almighty in wrath destroys them and the Children of Israel must sing and glorify G-d.  And thus do the rabbis declare (Shmot Raba 23):  “then did Moses and the Children of Israel sing,” this is what is meant by the verse (Psalms’ 9):  “The L-rd is known by the judgment He executes.”  This speaks of Egypt whom G-d smote at the Red Sea.”

The seal of the Almighty is truth and only that truth will emerge from His lips and His teachings.  One imagines the agony of the soul that Ro’eh must endure every Purim as all the misguided and insensitive and sense-dulled Jews celebrate, rejoice and drink to the death of their enemy, Haman.  One sees the lonely Ro’eh the lost of the Just sitting gloomily alone in his apartment, bemoaning the spiritual fall of the Jew and the spread of Kahanism among us all.  Even as the Jewish people rejoice on Purim. Mr. Roe’h sits with the following ringing through his ear:  “The work of My hand…”

Donkey,  Immoral Moralist, Arrogant Ignoramus.  He opposes rejoicing over the death of those who would destroy us.  The Donkey of Morality – Yitzhak Ro’e
Anyone reading this Rabbi Meir Kahane article and is not on my personal list to receive the weekly articles written by Rabbi Kahane and would like to be, please contact me at

To view articles written by Rabbi Meir Kahane and Rabbi Binyamin Kahane go to blog:

 To view Rabbi Meir Kahane site of You Tubes, Videos. CDs posted by Michael Miller go to: Or Haraayon אור הרעיון Jewish Idea הרעיון היהודי    link:

Facebook Links:  Michael ben-Ari- Jewish Strength:
Barbara Ginsberg –

Friday, March 17, 2017

Drive Them Out - 1981



(Rabbi Meir Kahane, may G-d avenge his blood, had the ONLY answer to exist in safety in our land.  Thousands of Jews were killed, because we didn’t do what had to be done. bg)

The Torah states clearly:  “And you shall drive out all the inhabitants of the land from before you . . .  but if you do not drive out the inhabitants of the land from before you, then those whom you allow to remain will be like thorns in your eyes and thistles in your sides and will torment you in the land in which you dwell” (Numbers 33.52.55).

The Biblical commentators are explicit  “And you shall drive out the inhabitants and then you shall inherit it and be able to exist in it.  And if you do not, you will not be able to exist in it” 

“When you shall eliminate the inhabitants of the land, then you shall be privileged to inherit the land and pass it down to your children  But if you do not eliminate them, even though you will conquer the land, you will not be privileged to hand it down to your children” (Sforno).

“This verse refers to nations  other than the seven nations found there . . .  Not only will they hold that part of the land that you did not conquer, but even concerning that part which you did conquer and settle in, they will distress you and say, ‘Rise and get out’” (Ohr HaChaim).

And so the Midrash tells us: “Joshua sent three messages to the inhabitants [of Canaan].  He who wishes to evacuate – let him evacuate; he who wishes to make peace – let him make peace, he who wishes to make war – let him make war” (Vayikra Rabba 17.6).

The choices are given.  Either leave, or prepare for war, or make peace.  The choice of “making peace” is explained by Rabbis as involving three things.  To begin with, the non-Jew must agree to adopt the seven basic Noahide Laws, which include the prohibitions against idolatry, blasphemy, immorality, bloodshed, robbery, eating flesh cut from a living animal, and a positive action – adherence to social laws. Once he has done this, he has the status of a resident stranger (ger toshav) who is allowed to live in Eretz Yisrael (Avoda Zara 64b) if he also accepts the conditions of tribute and servitude.

The Biblical commentator, the Radak, explains (in his commentary to Joshua 9:7):  “If they uproot idolatry and accept the seven Noahide laws, they must also pay tribute and serve Israel and be subject under them as it is written (Deuteronomy 20:11, ‘All the people . . . shall be tributaries to you and shall serve you.’”

Maimonides (Hilchot Melachim 6:11) declares: “If they make peace and accept the seven Noahide laws, we do not kill them for they are tributary.  If they agreed to pay tribute but did not accept servitude or accepted servitude but not tribute, we do not acquiesce until they have accepted both.  And servitude means that they shall be humble and low and not raise their head in Israel.  Rather, they shall be subjects under us and not be appointed to any position over Jews ever.”

Far better than foolish humans did the Almighty understand the dangers inherent in allowing a people that believes the land belongs to it free and unfettered residence, let alone ownership, proprietorship, citizenship.  What more natural thing than to ask to regain what it rightly believes to be its own land?  And this over and above the need to create a unique and distinctly separate Torah culture that will shape the Jewish people into a holy nation.  That uniqueness can only be guaranteed by the non-Jew having no sovereignty, ownership, or citizenship that could allow him to shape the state’s destiny and character.

And so, concerning any non-Jew, Maimonides writes: “‘You shall not place over yourself a stranger who is not of your brethren’ (Deuteronomy 17:15).  Not only a king, but the prohibition is for any authority in Israel.  Not an officer in the armed forces. . .not even a public official in charge of the distribution of water to the fields .  And there is no need to mention that a judge or chieftain shall only be from the people of Israel. . .  Any authority that you appoint shall only be from the midst of your people” (Hilchot Melachim 1:4). 

The purpose is clear.  The non-Jew has no share in the land.  He has no ownership, citizenship or destiny in it.  The non-Jew who wishes to live in Israel must accept basic human obligations.  Then he may live in Israel as a resident stranger, but never as a citizen with any proprietary interest in the land or with any political say; never as one who can hold any public office which will give him domination over a Jew or a share in the authority of the country.  Accepting these conditions, he admits that the land is not his and therefore he may live in Israel quietly, separately, observing his own private life, with all religious, economic social and cultural rights.  Refusing this, he cannot remain.

This is Torah. This is Jewishness.  Not the dishonest pseudo-“Judaism” chanted by liberal secularists who pick and choose that “Judaism” that finds favor in their eyes and who reject that which their own gentilized concepts find unacceptable
Shabbat Shalom

Anyone reading this Rabbi Meir Kahane or Rabbi Binyamin Kahane  article and is not on my personal list to receive the weekly articles and would like to be, please contact me at:

To view articles written by Rabbi Meir Kahane and Rabbi Binyamin Kahane go to blog:

To view Rabbi Meir Kahane site of You Tubes, Videos. CDs posted by Michael Miller go to: Or Haraayon אור הרעיון Jewish Idea הרעיון היהודי

Facebook Links: 
Michael ben-Ari- Jewish Strength:

Barbara Ginsberg – Do search

Wednesday, March 8, 2017

Galut in Israel - 1971

“Beyond Words” now can be bought at
Press CTRL and click link to open site
Beyond Words
Selected Writings of Rabbi Meir Kahane,
Volume 1

[Who does not want settlements and throw Jews off their land if not the secular and Leftist and who are the settlers if not all religious Jews.  Reading this article I realized why the problems  of settlements and why Jewish expulsion exists today.  bg)

Galut in Israel
There is no word that is referred to with greater contempt in Israel than “Galut” exile.  The Galut, the Diaspora, we were told, is a hated thing that has bred in the Jew inferiority complexes, physical fear and mental abnormalities.  Those who continue to live there are bluntly chastised and told to come to Israel and become “normal.

True.  But what is not often spoken about and what is not enough proclaimed is the fact that it is totally possible to be a sabra, a genuinely free soul, and nevertheless be beset with all the complexes and problems of a galut Jew.  It is, in short, quite possible to be a galut Jew in Israel, and the land abounds with many of them.

All this is by way of explaining in greater detail the startling JDL announcement that it was setting up its international office in Israel! “Mah inyan shimita eytzel Har Sinai?” (What is the connection between Sabbatical Year and Mount Sinai?) was the outcry.  What purpose is there for JDL in Israel?  Are there troubled neighborhoods?  Is there anti-Semitism?  Are there Panthers?  With slight tongue in cheek, let us leave aside the question of whether there are Panthers in Israel (of whatever breed) or if there are anti-Semites (of whatever faith) or if there are troubled areas (of whatever trouble).   Let us go directly to the question: JDL in Israel – why?

The All Mighty has been kind to Israel.  He allowed it to survive its Arab enemies without totally defeating them.  He gave the Jewish state victory and survival without a total peace.  Had it been otherwise, who knows what conflicts and hostilities would have erupted in Israel!  There exist within Israel problems of such magnitude and with such a potential for explosion that they threaten the very existence of the State.  These problems may be summarized as follows:

Religion – There is a basic conflict between two large segments of the nation concerning the place of religion in national life.  To the religious Jew, the very essence of the Jewish people is derived from a religious concept.  It is a Torah that must guide the national life.  Hence the demands for public observance of the Sabbath, the laws of kashrut and, above all, the laws of personal status such as marriage and divorce.  Bitter disputes have arisen revolving about these areas, particularly the right to marry and divorce at will, but no religious problem so affects the future of Israel as the definition of “Who is a Jew.”

The religious Jew, if pressed to the wall, can survive without a compulsory Sabbath law; if Jews do not observe this Sabbath, they can, hopefully, observe the next one.  Massive and permanent damage to the Jewish soul will not occur if a national law banning unkosher food is not passed; if the Jew eats ham on Monday, there is hope that on Tuesday he will be brought around.  But the question of  “Who is a Jew” is quite another matter.  If “today” is not observed properly, there is no tomorrow. If the halachic definition of a Jew as one who is born of a Jewish mother or who converts ACCORDING TO HALACHIC is breached today, what may happen is that, within the next ten years, there will be two nations within Israel, with special listings kept of those Jews whose families are religiously Jewish and from whom one can choose a spouse.  That “nation” will be separate from the other one, and bitterness, recriminations and division will make it impossible for the State to endure.  In short, what is at stake here is the very unity and survival of ONE Jewish people.

The great obstacle to recognition by all Jews of imperative need to accept the halachic definition of a Jew – for the sake of Jewish unity – lies the galut that has crept into Israel.  None have been so crippled by this disease of inferiority and shame of being Jewish as some of the staunches sabras within the Jewish state.

So much of the opposition to ALL religious definitions and observances comes from an attempt on the part of large segments of sabras to escape their Jewishness.  It is no coincidence that so many of the same leaders in the fight against religion are also leaders in the fight to “de-Zionize”  Israel.  The mind boggles at the thought!  Israel without Zionism!  Israel free of Judaism and Jewishness!  Yet, this is what thousands and thousands of Israelis are now expounding.  One does not, now, speak of the many who have seized upon this as a rationale for their demands that Jewish immigration to Israel be curbed because there are not enough houses for Israeli-born Jews.  These are people who merely use the concept because they are concerned with immediate personal problems.  What must concern us, more, is the sabra who ideologically proclaims himself an Israeli first and a Jew second; who looks down upon Jews in the Diaspora and sees little connection between himself and them; who demands that religion and nationality be sundered and who finds more in common with non-Jews when he travels abroad than with Jews (and who all too often consciously avoids Jews when he travels outside of Israel).

Such a Jew is a galut Jew, pure and simple, though born in Mishmar Ha’emek a kibbutznik of the first order.  When the son of the mayor of Jerusalem writes a book and candidly states his Israelism over his Jewishness as he sits next to his non-Jewish wife, we are faced with a serious problem.  It is not only that those who cut away their Israelism from their Jewishness and who deride Zionism have no right to be in Israel (for it is only the eternal Jewish foreigners to come from Russia or Yemen and take away the land from the Arabs).  What is being evidenced here is an embarrassment at being Jewish.  When a Jew outside of Israel cries out:  “Nihyeh b’chol hagoyim” (Let us be amongst all the nations”), the Jew inside Israel proclaims “Nihyeh k”col hagoyim”  (Let us be as all of the nations”).  In the end it is the same.  It is an attempt to escape the uniqueness of the Jewish people with all its obligations and responsibilities.  It is an effort to do away with two things. Achdut Yisroel, the unity of the Jewish people, and its immediate and necessary corollary,  Ahavat Yisroel, the love of the Jewish people, the need to run to their aid whenever they may be and the ability to recognize that problem of a Jew in Moscow is as much a problem for the sabra as the shelling of Beit She’an.
Written July 23, 1971

Anyone reading this Rabbi Meir Kahane article and is not on my personal list to receive the weekly articles written by Rabbi Kahane and would like to be, please contact me at

To view articles written by Rabbi Meir Kahane and Rabbi Binyamin Kahane go to blog:

 To view Rabbi Meir Kahane site of You Tubes, Videos. CDs posted by Michael Miller go to: Or Haraayon אור הרעיון Jewish Idea הרעיון היהודי    link:

Facebook Links:  Michael ben-Ari- Jewish Strength:
Barbara Ginsberg –

Thursday, March 2, 2017

The Mosques Must Go!!!! Rabbi Binyamin Kahane

Kahane on the Parsha
Rabbi Binyamin Kahane- Parshat Terumah

On the verse, "And you shall make a sanctuary for Me" (Exodus 25:8), the Ohr HaChaim writes: "It is a mitzvah for all times." At the very opening of His Hilchot Beit HaBechirah, the Rambam writes: "It is a positive commandment to construct a house for it is written, 'And you shall make a sanctuary for Me.'"
We have discussed this subject on numerous occasions, and we will continue stressing that the mitzvah to build the Temple is an UNCONDITIONAL commandment, NOT dependent on the Messiah or the nation's spiritual level. But in this article, our goal is not to deal with the different argument advanced against building the Temple in contemporary times. For in recent years, these arguments have been refuted in the hearts of many Jews, as heightened awareness of the subject has caused them to study it in halachic depth.
But before we can pick up brick and mortar to start fulfilling the awesome mitzvah of building the Holy Temple, there is one small problem: the mosques. The desire to be accepted by large segments of the public has prevented all talk about REMOVING these terrible specimens of Chilul Hashem on the Temple Mount.
Let us not make the same tragic mistake regarding the Temple Mount that Yesha leaders made regarding the settlements. What mistake am I referring to? Since the very beginning of the Gush Emunim movement, my father, HY"D, warned that if we do NOT deal with the "negative" side of the mitzvah of yishuv ha'aretz- i.e., expelling the gentiles- the settlements will not last, G-d forbid, as the Torah explicitly states. But his warnings fell on deaf ears. Settlement leaders preferred dealing with the "positive" side of yishuv ha'aretz not wanting to jeopardize public support by discussing the Arab threat. We see the results today: The Arabs have risen up in rebellion; the Left labels all the settlers "extremists" anyway, etc., etc.
There is an important difference, though, between yishuv ha'aretz and building the Temple. Regarding yishuv ha'aretz, Jews were able to erect settlements and temporarily ignore (with the help of their illusions) the Arab powder keg that lay beneath their entire enterprise. But regarding building the Temple, even this is impossible. What will they do? Build the Temple on the second floor of the mosque?
The REMOVAL of the mosques is an OBLIGATION that PRECEDES the obligation to build the Temple. One must turn from evil (sur me'ra) before one can do good (asei tov). And so, we must speak about removing the mosques just as we speak about building the Temple. What are we afraid of? That they will call us fanatics? THEY ALREADY DO!!!!
Darka Shel Torah, 1996
Shabbat Shalom!
If you are interested in reading more divrei torah from Rabbi Meir and Binyamin Kahane HY"D, you can purchase the book at both of the following two links:
Anyone reading this Rabbi Meir Kahane article and is not on my personal list to receive the weekly articles written by Rabbi Kahane and would like to be, please contact me at

To view articles written by Rabbi Meir Kahane and Rabbi Binyamin Kahane go to blog:

 To view Rabbi Meir Kahane site of You Tubes, Videos. CDs posted by Michael Miller go to: Or Haraayon אור הרעיון Jewish Idea הרעיון היהודי    link:

Facebook Links:  Michael ben-Ari- Jewish Strength:
Barbara Ginsberg –